(a)Seeing as, according to Rebbi Akiva, Mes Mitzvah overrides Nazir from "l'Aviv" and a Kohen Gadol who is a Nazir from "l'Achiv", why does the Torah need to write "l'Imo"? Why is his mother not automatically included in "l'Aviv"?
(b)Then why does the Torah need to write "l'Aviv"? Why can we not learn it from "l'Imo"?
(c)If the relationship of a father is a Safek, on what basis is one then obligated to honor one's father? How does anyone ever know who his father really is?
1)
(a)Despite the fact that, according to Rebbi Akiva, Mes Mitzvah overrides Nazir from "l'Aviv" and a Kohen Gadol who is a Nazir from "l'Achiv", the Torah nevertheless needs to write "l'Imo". She is not automatically included in "l'Aviv" - because she has the advantage of definitely being the Nazir's mother, whereas his father is only a Safek. So perhaps for his mother, he would be permitted to render himself Tamei.
(b)On the other hand, the Torah also needs to write "l'Aviv". We cannot learn it from "l'Imo" - because one's Yichus stems exclusively from one's father (as we learn from the Pasuk in Bamidbar "l'Mishpechoseihem l'Veis Avosam"), so perhaps for him, the Nazir could render himself Tamei.
(c)Although the relationship of a father is a Safek, he is nevertheless obligated to honor him - on the basis of a Chazakah (because 'most Bi'os go after a woman's husband', and consequently, the majority of her children are from him).
2)
(a)The Torah writes in Emor with regard to Kohen Gadol "Al Kol Nafshos Mes". What does Rebbi Akiva learn from ...
1. ... "Al Kol"?
2. ... "Mes"?
3. ... "Nafshos"?
(b)By Nazir too, the Torah writes "al Kol Nefesh Mes", and Rebbi Akiva learns strangers from "Nefesh" (and not from "al Kol"). How come that here, he learns strangers from "al Kol"?
(c)Then how can he also use "Nafshos" to teach us a Revi'is of blood from two Mesim?
(d)Why does Rebbi Akiva require a Pasuk (by Kohen Gadol) for the prohibition of strangers? Why can he not learn it from a 'Kal va'Chomer' from a Kohen Hedyot, or because the Kohen Gadol was already forbidden from the time that he was a Kohen Hedyot (as we explained earlier)?
2)
(a)The Torah writes in Emor with regard to Kohen Gadol "Al Kol Nafshos Mes". Rebbi Akiva learns from ...
1. ... "Al Kol" - that a Nazir is forbidden to bury strangers.
2. ... "Mes" - that he is forbidden to bury even relatives.
3. ... "Nafshos" - that a Revi'is of blood, even from two corpses, is Metamei b'Ohel.
(b)By Nazir too, the Torah writes "al Kol Nefesh Mes", and Rebbi Akiva learns strangers from "Nefesh" (and not from "al Kol"). In fact here too, he learns strangers - (not just from "al Kol, but) from "al Kol Nafshos".
(c)Nevertheless, he also uses "Nafshos" to teach us a Revi'is of blood from two Mesim - because the Torah writes "Nafshos" (plural) and not "Nefesh" (singular, like it does in the Parshah of Tum'as Kohen), thereby conveying two Derashos from the same word.
(d)Despite the 'Kal va'Chomer' from a Kohen Hedyot, or because the Kohen Gadol was already forbidden from the time that he was a Kohen Hedyot, Rebbi Akiva requires a Pasuk (by Kohen Gadol) for the prohibition of strangers - in order to add a second Lav (though it seems strange that no mention is made of this in the Sugya).
49b----------------------------------------49b
3)
(a)A corpse or a k'Zayis from a corpse; 2. a k'Zayis of juices from a corpse; 3. a spoonful of dust from a corpse; 4. a spinal-cord and/or a skull from a corpse; 5. a complete limb from a corpse; 6. a complete limb from a living person with a befitting amount of flesh still attached to it render a Nazir Tamei by touching them. In which other two regards do they all share the same Halachah?
(b)How is the Nazir affected by this ruling?
(c)What is considered 'a befitting amount of flesh'?
(d)Bones and blood are included in the above list too. What is the minimum Shi'ur of ...
1. ... bones?
2. ... blood?
3)
(a)A corpse or a k'Zayis from a corpse; 2. a k'Zayis of juices from a corpse; 3. a spoonful of dust from a corpse; 4. a spinal-cord and/or a skull from a corpse; 5. a complete limb from a corpse; 6. a complete limb from a living person with a befitting amount of flesh still attached to it render a Nazir Tamei by touching them - carrying them or being under the same Ohel as them.
(b)All of these obligate the Nazir to shave, demolish his Nezirus and begin all over again.
(c)'A befitting amount of flesh' is considered - sufficient to enable the limb to re-grow if it is still attached to the body (even if it is less than a k'Zayis).
(d)Bones and blood are included in the above list too. The minimum Shi'ur of ...
1. ... bones is - half a Kav.
2. ... blood is - half a Log.
4)
(a)What other condition must be fulfilled before bones can fit into this list?
(b)How do we reconcile the Shi'ur of a half-Log of blood with the Halachah (cited in our Mishnah) that a Revi'is (a quarter-Log) of blood is Metamei b'Ohel?
(c)What is the source for all these measurements?
4)
(a)The other condition that must be fulfilled before bones can fit into this list is - that they must come from 'Rov Minyano' (the majority of the corpse in number) or 'Rov Binyano' of the bones of a corpse (the majority of the corpse in volume).
(b)Granted, a Revi'is (a quarter-Log) of blood is Metamei b'Ohel - but a Nazir does not need to shave (and demolish his Nezirus) on account of it.
(c)The source for all these measurements is - 'Halachah l'Moshe mi'Sinai'.
5)
(a)In which regard does a bone the size of a barley (which also renders Tamei) differ from the above?
(b)In all the above cases, the Nazir requires sprinkling with the ashes of the Parah Adumah on the third and seventh days and must demolish his Nezirus. How much of his Nezirus must he demolish?
(c)When does he recommence his Nezirus?
5)
(a)A bone the size of a barley (which also renders Tamei) differs from the above - inasmuch as it renders Tamei through touching and carrying, but not through Tum'as Ohel.
(b)In all the above cases, the Nazir requires sprinkling with the ashes of the Parah Adumah on the third and seventh days. He must demolish his Nezirus - entirely (and begins all over again) ...
(c)To recommence his Nezirus - as soon as he becomes Tahor.
6)
(a)Why did Rebbi Yehudah refuse entry to the Beis ha'Midrash to Rebbi Meir's disciples after the latter's death?
(b)Which of Rebbi Meir's disciples managed to gain entry?
(c)How did Rebbi Yehudah prove his point when Sumchus cited our Mishnah in the name of Rebbi Meir? How would he have cited the Mishnah?
(d)What was Rebbi Yosi's reaction to the situation? What did he say?
6)
(a)Rebbi Yehudah refused entry to the Beis ha'Midrash to the disciples of Rebbi Meir after the latter's death - because, he claimed, they did not come to learn Torah, but to overwhelm him with Halachos (to make him angry).
(b)The disciple of Rebbi Meir who managed to gain entry was - Sumchus.
(c)Rebbi Yehudah proved his point when Sumchus cited our Mishnah in the name of Rebbi Meir - ' ... Al ha'Mes, v'Al k'Zayis Min ha'Mes ... .' If a Nazir must shave for touching a k'Zayis from a corpse, he asked - then why did Rebbi Meir need to add that he must shave for touching a Mes?
(d)Rebbi Yosi reacted with the statement - 'Meir is dead, Yehudah is cross. If Yosi remains silent, what will happen to Torah'?
